Sending the Twelve: Conduct on the Road

Matt. 10:5b-10; Mark 6:8-9; Luke 9:3; 10:4

(Huck 58, 139; Aland 99, 142, 177; Crook 104-106, 162, 199)^[154]

Updated: 14 December 2023

אֶל דֶּרֶךְ הַגּוֹיִם אַל תֵּלְכוּ וּלְעִיר הַשֹּׁמְרֹנִים אַל תִּכָּנְסוּ אֲבָל לְכוּ לַצּאֹן הָאֹבְדוֹת שֶׁלְבֵית יִשְׂרָאֵל אַל תִּשְׂאוּ כְּלוּם לַדֶּרֶךְ לֹא מַקֵּל וְלֹא תַּרְמִיל וְלֹא לֶחֶם וְלֹא כֶּסֶף וְלֹא מִנְעָלִים וְלֹא שְׁנֵי חֲלוּקוֹת וְאִישׁ בַּדֶּרֶךְ אַל תִּשְׁאֲלוּ בִּשְׁלוֹמוֹ

“Don’t go to the Gentiles or the Samaritans. Instead, go to the lost sheep who belong to the people of Israel. Don’t take along gear for your mission, not even a walking stick, or a pack, or food, or money, or shoes, or extra clothes. And don’t greet anyone on the road.^[155]

Reconstruction

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• ^[1] See the detailed discussion in Ze’ev Safrai and Peter J. Tomson, “Paul’s ‘Collection for the Saints’ (2 Cor 8-9) and Financial Support of Leaders in Early Christianity and Judaism,” in Second Corinthians in the Perspective of Late Second Temple Judaism (ed. Reimund Bieringer, Emmanuel Nathan, Didier Pollefeyt, and Peter J. Tomson; CRINT 14; Leiden: Brill, 2014), 132-220. ↩
• ^[2] On the Jesus tradition as a source for Paul’s halachic instruction, see Peter J. Tomson, Paul and the Jewish Law: Halakhah in the Letters of the Apostle to the Gentiles (CRINT III.1; Minneapolis: Fortress, 1990), 82, 144. ↩
• ^[3] According to Gundry (Matt., 188), “In Matthew we are reading about itinerant ministry in evangelized communities rather than about itinerant ministry in unevangelized communities.” In other words, the author of Matthew revised the instructions to the apostles to reflect the conditions that pertained to his own community. ↩
• ^[4] See Sending the Twelve: Conduct in Town, Comment to L96. ↩
• ^[5] On the commonalities between the Gospel of Matthew and the Didache, see Sandt-Flusser, 40-52; Peter J. Tomson, “Transformations of Post-70 Judaism: Scholarly Reconstructions and Their Implications for our Perception of Matthew, Didache, and James,” in Matthew, James, and Didache: Three Related Documents in Their Jewish and Christian Setting (ed. Huub van de Sandt and Jürgen K. Zangenberg; Atlanta: Society of Biblical Literature, 2008), 91-121; idem, “The Didache, Matthew, and Barnabas as Sources for Early Second Century Jewish and Christian History,” in Jews and Christians in the First and Second Centuries: How to Write Their History (ed. Peter J. Tomson and Joshua Schwartz; CRINT 13; Leiden: Brill, 2014), 348-382. ↩
• ^[6] Beare, for example, stated, “A more unnecessary prohibition can hardly be imagined.” See Francis Wright Beare, “The Mission of the Disciples and the Mission Charge: Matthew 10 and Parallels,” Journal of Biblical Literature 89 (1970): 1-13, esp. 9. ↩
• ^[7] Of course, one might argue just as easily that the inital reluctance of the early believers to go to the Gentiles was because they remembered the prohibition recorded in Matt. 10:5b. ↩
• ^[8] See Nolland, Matt., 415; cf. Hagner, 1:271. ↩
• ^[9] Nolland, Matt., 415. ↩
• ^[10] The Gentile-inclusive stance of the Gospel of Matthew is expressed in the stories about the magi, who are the first people to recognize and worship Jesus (Matt. 2:11), the centurion, whose faith is greater than anyone’s in Israel (Matt. 8:10), and the Canaanite woman, who recognizes Jesus as the Son of David (Matt. 15:22). (For more on the Canaanite Woman story, see David N. Bivin and Joshua N. Tilton, “Jesus and a Canaanite Woman.”) The author of Matthew’s attitude toward Gentiles also finds expression in his LXX quotations that hint at a Gentile mission (Matt. 4:15-16; 12:18, 21), and in the predictions that the Gentiles will take the place of the sons of the kingdom (Matt. 8:11-12; cf. 21:43), verses where Matthew’s editorial activity is especially evident. See David Flusser, "Two Anti-Jewish Montages in Matthew" (Flusser, JOC, 552-560). The Gentile-inclusive stance of the Gospel of Matthew finds its ultimate expression in Jesus’ command to “make disciples of all nations” (Matt. 28:19), which the author of Matthew made the conclusion of his entire Gospel. ↩
• ^[11] Apart from Matt. 10:5b, negative views of Gentiles are expressed in Matt. 6:7, 31-32; 20:19. ↩
• ^[12] See Hatch-Redpath, 2:962-966. ↩
• ^[13] See Dos Santos, 45. ↩
• ^[14] Examples of לְדֶרֶךְ + pronominal suffix translated with εἰς + ὁδός are found in Gen. 19:2; 33:16; Josh. 2:16; Judg. 18:26; 19:9; 1 Kgdms. 1:18; 25:12; 26:25; 30:2; 3 Kgdms. 1:49; 19:15; Jer. 35[28]:11. ↩
• ^[15] Examples of לַדֶּרֶךְ translated with εἰς + ὁδός are found in Gen. 42:25; 45:21, 23; Josh. 9:11. ↩
• ^[16] Examples of עַל דֶּרֶךְ translated with εἰς + ὁδός are found in Judg. 4:9; 1 Kgdms. 6:12; Hag. 1:5, 7; Jer. 39[32]:19. ↩
• ^[17] Examples of בְּדֶרֶךְ or בַּדֶּרֶךְ translated with εἰς + ὁδός are found in 1 Kgdms. 24:8; Ps. 106[107]:7; Prov. 26:13; Isa. 10:26. ↩
• ^[18] See Nolland, Matt., 415 n. 30. ↩
• ^[19] See Hatch-Redpath, 1:368-373. ↩
• ^[20] See Dos Santos, 35. ↩
• ^[21] Rabbinic quotations of Jer. 10:2, which include the phrase דֶּרֶךְ הַגּוֹיִם, are found in t. Suk. 2:7[6]; Mechilta de-Rabbi Ishmael, Pischa chpt. 2, on Exod. 12:2; b. Shab. 156a; b. Suk. 29a. ↩
• ^[22] See David R. Catchpole, “The Mission Charge in Q,” Semeia 55 (1991): 147-174, esp. 159-160. ↩
• ^[23] According to Jeremias, “That Matt. 10.5 f. is the translation of an original Semitic text is established by the absence of the article before πόλιν, which points to an underlying construct state.” See Joachim Jeremias, Jesus’ Promise to the Nations: The Franz Delitzsch Lectures for 1953 (London: SMC Press, 1958), 20. On the Hebraic use of πόλις to refer to a town or village, see Robert L. Lindsey, “The Major Importance of the ‘Minor’ Agreements,” under the subheading “A Hebraic Usage of Πολίς in the Synoptic Gospels”; Widow’s Son in Nain, Comment to L2. ↩
• ^[24] Shomroni (שֹׁמְרֹנִי) simply means someone from the region of Samaria (שֹׁמְרוֹן; shomrōn). According to 1 Kgs. 16:24, Omri named the city of Samaria (שֹׁמְרוֹן; shomrōn) after Shemer (שֶׁמֶר), the previous owner of the hill upon which Samaria was built. Eventually, the region of which Samaria was the capital city also came to be known as Samaria (שֹׁמְרוֹן; shomrōn; cf., e.g., 1 Kgs. 13:32). In the Persian period Samaria was the name of the province (cf. Neh. 3:34 [Heb.] = Neh. 4:2 [Eng.]), and the region retained this name even when it was under the same rule as Judea, as was the case during the reigns of the Hasmoneans, Herod and the Roman governors. ↩
• ^[25] Although some scholars maintain that “the Hebrew tongue” refers to Aramaic, their case remains unproven. See Randall Buth and Chad Pierce, “Hebraisti in Ancient Texts: Does Ἑβραϊστί Ever Mean ‘Aramaic’?” (JS2, 66-109). ↩
• ^[26] On occasion Josephus referred to the Samaritans as Σικιμῖται (Sikimitai, "Shechemites," i.e., "inhabitants of the town of Shechem"). See Ant. 11:342, 344, 346; 12:10. In Ant. 11:340 Josephus explains that Shechem, which is near Mount Gerizim, is the chief city of the Samaritans. Cf. Sir. 50:25-26. ↩
• ^[27] The term שֹׁמְרֹנִי does appear in the late rabbinic works Pirkei de-Rabbi Eliezer, chpt. 37, and Midrash Tanhuma, Vayashov chpt. 2. ↩
• ^[28] See Wayne A. Brindle, "The Origin and History of the Samaritans," Grace Theological Journal 5.1 (1984): 47-75, esp. 55. ↩
• ^[29] According to 2 Kgs. 17:24, after the king of Assyria had conquered the northern tribes of Israel, he brought in many different peoples to inhabit the cities of Samaria, including some "from Kutah" (מִכּוּתָה; mikūtāh). In 2 Kgs. 17:30, these foreigners are designated as אַנְשֵׁי כוּת (’anshē chūt, "people of Kut"). In rabbinic literature the use of the term "Cuthean" underscores the Samaritans' alleged foreign descent.

  In the Mishnah the term כּוּתִי is paired with נָכְרִי (nochri, “foreigner”) in m. Dem. 6:1; m. Ter. 3:9; m. Shek. 1:5; m. Toh. 5:8. This is similar to the parallelism of “Gentile” with “Samaritan” in Matt. 10:5b. In Sifre Deut. §331 (on Deut. 32:41) כּוּתִי is paired with מִין (min, “heretic”). ↩

• ^[30] Cf. b. Ber. 47b; b. Git. 10a; b. Kid. 76a; b. Hul. 4a. ↩
• ^[31] Josephus refers to the Samaritans by the term Χουθαῖος in J.W. 1:63; Ant. 9:288, 290; 10:184; 11:19, 20, 88, 302. Cf. Ant. 13:255 where the term for Samaritan is Κουθαῖος. ↩
• ^[32] See Menachem Mor, “Samaritan History: The Persian, Hellenistic and Hasmonean Period,” in The Samaritans (ed. Alan D. Crown; Tübingen: Mohr [Siebeck], 1989), 1-18. ↩
• ^[33] This included members of the tribes of Judah, Benjamin and Levi (cf. Ezra 1:5; 4:1), but excluded the other tribes who had been exiled by the Assyrians. On the inexactitude of the term “true Israel” in this context, see Sara Japhet, “People and Land in the Restoration Period,” in Das Land Israel in biblischer Zeit (ed. Georg Strecker; Göttingen: Vandenhoeck & Ruprecht, 1983), 103-125, esp. 116-117. ↩
• ^[34] On the different Israelite groups that existed both in the land and in the diaspora in the Persian period, see Sara Japhet, “People and Land in the Restoration Period,” 104-106. The Elephantine papyri provide a fascinating example of a community that regarded itself as fully Israelite and that appears to have accepted both Jews and Samaritans as belonging to the same people. When the self-described Jewish community in Elephantine was threatened by the local Egyptian population, its leaders appealed equally to the Jews (including the high priest) and the Samaritans for aid. See A. Cowley, Aramaic Papyri of the Fifth Century B.C. (Oxford: Clarendon, 1923), Papyrus no. 30. ↩
• ^[35] According to Jacob ben Aaron, the Samaritans regard themselves as descendants of the tribes of Joseph and Levi. See Jacob, son of Aaron, The History and Religion of the Samaritans (ed. William E. Barton; trans. Abdullah ben Kori; Oak Park, Ill.: Puritan Press, 1906), 13. This claim is very ancient, being already contested in the works of Josephus (Ant. 9:291; 11:341). ↩
• ^[36] In two Second Temple-period inscriptions from the island of Delos, diaspora Samaritans refer to themselves as Ἰσραηλῖται οἱ ἀπαρχόμενοι εἰς ἰερόν ἅγιον Ἀργαριζεὶν (“Israelites who make offerings to hallowed, consecrated Mount Gerizim”). See A. T. Kraabel, “New Evidence of the Samaritan Diaspora Has Been Found on Delos,” Biblical Archaeologist 47.1 (1984): 44-46. ↩
• ^[37] Many scholars believe that the books of Ruth and Jonah were written in opposition to the “holy seed” ideology. See, for example, the lecture of Yair Zakovitch, “Intermarriage and Halachic Creativity: Reading the Book of Ruth,” 12th Annual Brenninkmeijer-Werhahn Lecture (Rome: Pontificia Università Gregoriana, 24 October 2012). ↩
• ^[38] That high priests were willing to take Samaritan wives is of particular interest, since of all classes in Jewish society the high priestly aristocracy attached the greatest importance to lineage. On the universalist view held by some Jews who repudiated the “holy seed” ideology, see Mor, “Samaritan History: The Persian, Hellenistic and Hasmonean Period,” 3-4; Moshe Weinfeld, "Universalistic and Particularistic Trends During the Exile and Restoration," in Normative and Sectarian Judaism in the Second Temple Period (London: T&T Clark, 2005), 251-266. ↩
• ^[39] On the Samaritans in the writings of Josephus, see Louis H. Feldman, “Josephus’ Attitude Toward the Samaritans: A Study in Ambivalence,” in Jewish Sects, Religious Movements and Political Parties (ed. Menachem Mor; Omaha, Nebr.: Creighton University, 1992), 23-45. On attitudes toward the Samaritans in rabbinic literature, see Gedalyahu Alon, "The Origin of the Samaritans in the Halakhic Tradition," in Jews, Judaism and the Classical World: Studies in Jewish History in the Times of the Second Temple Period and Talmud (trans. Israel Abrahams; Jerusalem: Magnes, 1977), 354-373; Lawrence H. Schiffman, “The Samaritans in Tannaitic Halakhah,” Jewish Quarterly Review 75.4 (1985): 323-350. ↩
• ^[40] On the dating of the destruction of the temple on Mount Gerizim, see Dan Barag, “New Evidence on the Foreign Policy of John Hyrcanus I,” Israel Numismatic Journal 12 (1992-1993): 1-12. ↩
• ^[41] According to Luke 17:18, Jesus identified a Samaritan as a foreigner. See the discussion in Joshua N. Tilton, “Jesus’ Attitude Toward the Samaritans.” ↩
• ^[42] The modern State of Israel recognizes Samaritans as belonging to the Jewish people. See Menachem Mor, “Who Is a Samaritan?” in Who Is a Jew?: Reflections on History, Religion, and Culture (ed. Leonard J. Greenspoon; West Lafayette, Ind.: Purdue University Press, 2014), 153-168, esp. 157, 163. Already in the 1840s, during a period of instability for the Samaritan community, Haim Avraham Gagin, the Sephardic Chief Rabbi of Jerusalem, recognized "that the Samaritan people are a branch of the Children of Israel." See Nathan Schur, "Samaritan History: The Modern Period (from 1516 A. D.)," in The Samaritans (ed. Alan D. Crown; Tübingen: Mohr [Siebeck], 1989), 113-134, esp. 122. ↩
• ^[43] Note that the sole instance of Σαμαρίτης in LXX (4 Kgdms. 17:29) is the translation of שֹׁמְרֹנִי. ↩
• ^[44] Alternatively, we could suppose that the Greek translator did write “Cuthean,” and that it was the author of Matthew who changed the wording to “Samaritan.” However, we have found that the author of Matthew usually copied the wording of Anth. quite faithfully, unless he had some particular point he wanted to make. But since the author of Matthew never mentions the Samaritans anywhere else in his Gospel, it is hard to explain why he would have chosen to tamper with the wording of his source. ↩
• ^[45] On the Samaritan self-designation as "keepers," see James A. Montgomery, The Samaritans: The Earliest Jewish Sect (Philadelphia: John C. Winston, 1907), 318; Alan D. Crown, "The Samaritan Diaspora," in The Samaritans (ed. Alan D. Crown; Tübingen: Mohr [Siebeck], 1989), 195-217, esp. 196.

  We do not know when the Samaritans began to call themselves “keepers,” but its use is attested in the works of Origen (late second to mid-third century C.E.) and Epiphanius (late fourth century C.E.). See Origen, Commentary on John 20.320-321 (on John 8:48); Epiphanius, Panarion 9.1; Jerome, Homily 42. Alon suggested that there may be an allusion to the Samaritans' self-designation as “keepers” in the story of how Rabbi Abbahu (late third to early fourth century C.E.) sent for wine from among the Samaritans (b. Hul. 6a). See Alon, “The Origin of the Samaritans,” 362 n. 30. ↩

• ^[46] If by calling themselves “keepers [of the Torah]” the Samaritans sought to avoid the negative connotations of the name שֹׁמְרֹנִי, then this is indirect evidence that the term שֹׁמְרֹנִי was still in use among Jews who came into contact with Samaritans. ↩
• ^[47] See Knox, 2:50; Gundry, Matt., 185; France, Matt., 381-382. ↩
• ^[48] On the rationale for basing the reconstruction documents on Codex Vaticanus, see the Introduction to ‘The Life of Yeshua: A Suggested Reconstruction’, under the subheading “Codex Vaticanus or an Eclectic Text?” ↩
• ^[49] See Hatch-Redpath, 2:894-895. ↩
• ^[50] See Segal, 236-237 §503. ↩
• ^[51] In Luke 19:10 “seek and save the lost” alludes to Ezek. 34:12, which reads, “As a shepherd seeks out his flock when some of his sheep have been scattered abroad, so will I seek out my sheep; and I will rescue them...” (RSV). See Robert L. Lindsey, Jesus, Rabbi and Lord: A Lifetime’s Search for the Meaning of Jesus’ Words, 89. ↩
• ^[52] See our discussion in David N. Bivin and Joshua N. Tilton, “Jesus and a Canaanite Woman,” Comment to L12-16. ↩
• ^[53] See Peter J. Tomson, “The Names Israel and Jew in Ancient Judaism and in the New Testament,” Bijdragen, tijdschrift voor filosofie en theologie 47 (1986): 120-140, 266-289. ↩
• ^[54] See Jeremias, Jesus’ Promise to the Nations, 20 n. 2; Davies-Allison, 2:167 n. 10. ↩
• ^[55] In LXX the construct phrase בֵּית יִשְׂרָאֵל is translated variously as τὸν οἶκον Ισραηλ (Ruth 4:11; 2 Kgdms. 1:12; 12:8; Ps. 113[115]:20[12]; Amos 5:4; Ezek. 39:25, 29); ὁ οἶκος Ισραηλ (Lev. 10:6; 2 Kgdms. 6:15; 16:3; Ezek. 3:7; 22:18); τῷ οἴκῳ Ισραηλ (Ps. 97[98]:3; Hos. 6:10; Amos 5:3; Isa. 63:7; Jer. 38[31]:31, 33; Ezek. 3:17; 12:6; 29:6, 16, 21; 33:7, 10; 36:22, 37; 43:10; 44:12); τοῦ οἴκου Ισραηλ (Ezek. 4:4, 5; 8:12; 9:9; 14:4, 7; 45:17); τὸν οἶκον τοῦ Ισραηλ (Hos. 1:6; Amos 9:9; Jer. 3:18; 13:11; Ezek. 3:4, 5; 13:5; 14:5, 6; 17:2; 20:13, 27, 30; 24:21; 44:6); τῷ οἴκῳ τοῦ Ισραηλ (Ezek. 28:24; 40:4); ὁ οἶκος τοῦ Ισραηλ (Ezek. 3:7; 11:15; 12:9; 14:11; 18:29); οἶκος τοῦ Ισραηλ (Isa. 5:7); οἶκος Ισραηλ (Jer. 5:11; 31[48]:13); οἴκου Ισραηλ (Hos. 1:4; Jer. 11:17; Ezek. 45:17); and οἶκον Ισραηλ (3 Kgdms. 12:21). Not included in these examples are instances of the Greek vocative, since vocatives are always anarthrous. ↩
• ^[56] See Hatch-Redpath, 3:88-90. ↩
• ^[57] Since “sons of Israel” must mean something other than “sons of Judah” in Jer. 50:4, it would be natural for a first-century Jewish exegete to assume that “sons of Israel” referred to the ten lost tribes. ↩
• ^[58] The combination of ἐγγίζειν + ἡ βασιλεία τῶν οὐρανῶν/τοῦ θεοῦ is found in Matt. 3:2; 4:17; 10:7; Mark 1:15; Luke 10:9, 11. ↩
• ^[59] “Proclaim the Kingdom of God” in Luke 9:2 looks to us like FR’s condensed paraphrase of the source behind Luke 10:9. See Sending the Twelve: Commissioning, Comment to L37-39. ↩
• ^[60] See David N. Bivin and Joshua N. Tilton, “LOY Excursus: The Kingdom of Heaven in the Life of Yeshua,” under the subheading “Which is correct: ‘Kingdom of Heaven’ or ‘Kingdom of God’?” ↩
• ^[61] In Hebrew we expect the direct object to follow the imperative. Cf., e.g., מִלְאוּ אֶת הַמַּיִם (“Fill the waters!”; Gen. 1:22), מִלְאוּ אֶת הָאָרֶץ (“Fill the land!”; Gen. 1:28), רַחֲצוּ רַגְלֵיכֶם (“Wash your feet!”; Gen. 18:4), לִקְטוּ אֲבָנִים (“Gather stones!”; Gen. 31:46), קְחוּ אֶת אֲבִיכֶם (“Take your father!”; Gen. 45:18), אִכְלוּ אֶת חֵלֶב הָאָרֶץ (“Eat the fat of the land!”; Gen. 45:18), etc. ↩
• ^[62] Cf. Marshall, 422. ↩
• ^[63] See Sending the Twelve: Conduct in Town, Comment to L103. ↩
• ^[64] See David Flusser, “Jesus’ Opinion About the Essenes” (Flusser, JOC, 167 n. 43). ↩
• ^[65] Out of the twenty-six instances of δωρεάν in LXX, twenty are the translation of חִנָּם. See Gen. 29:15; Exod. 21:2, 11; Num. 11:5; 1 Kgdms. 19:5; 25:31; 2 Kgdms. 24:24; 3 Kgdms. 2:31; 1 Chr. 21:24; Ps. 34[35]:7, 19; 68[69]:5; 108[109]:3; 118[119]:161; Job 1:9; Mal. 1:10; Isa. 52:3, 5; Jer. 22:13; Lam. 3:52. ↩
• ^[66] Davies-Allison, 171. ↩
• ^[67] See Robert L. Lindsey, “The Major Importance of the ‘Minor’ Agreements.” ↩
• ^[68] On Anth. as Luke’s source for Sending the Seventy-Two, and FR as Luke’s source for Sending the Twelve, see our discussion in Sending the Twelve: Commissioning, under the subheading “Conjectured Stages of Transmission.” ↩
• ^[69] This same phenomenon can be observed in the “Type 2” Double Tradition pericopae that exhibit low verbal identity. According to Lindsey’s hypothesis, the verbal disparity between Luke and Matthew is due to Luke’s use of FR while Matthew’s parallel is based on Anth. But the agreements in “Type 2” DT pericopae are the result of FR’s preservation of Anthology’s wording. In “Type 2” DT pericopae Luke and Matthew agree inasmuch as they both preserve, via different channels, the wording of Anth.

  For a list of “Type 2” Double Tradition pericopae, see Robert L. Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “Double Tradition.” ↩

• ^[70] Lindsey’s translation (Lindsey, HTGM, 107) reveals how un-Hebraic Mark 6:8 is: וַיְצַו עֲלֵיהֶם לָקַחַת רַק מַטֶּה לַדֶּרֶךְ (“And he commanded them to take only a staff for the road”). In order to render Mark 6:8 in idiomatic Hebrew Lindsey found it necessary to depart from a strictly literal translation of the Greek text. Delitzsch’s translation is more literal but consequently less natural in Hebrew: וַיְצַו עֲלֵיהֶם אֲשֶׁר לֹא יִקְחוּ מְאוּמָה לַדֶּרֶךְ זוּלָתִי מַקֵּל לְבַדּוֹ (“And he commanded them that they will not take anything for the road except a staff alone”). The construction צִוָּה‎ + עַל with suffix + אֲשֶׁר is extremely rare, occurring only once in MT: כִּי מָרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לֹא תַגִּיד (“For Mordecai commanded her that she will not tell”; Esth. 2:10). The equivalent construction צִוָּה‎ + עַל with suffix + -שֶׁ does not occur in the Mishnah. ↩
• ^[71] See Luz, 2:71. ↩
• ^[72] See Gundry, Matt., 186. ↩
• ^[73] See below, Comment to L64. ↩
• ^[74] See Luke 7:14 (Widow's Son in Nain, L14), Luke 14:27 (Demands of Discipleship, L11) and Luke 22:10 (Preparations for Eating the Passover Lamb, L27). ↩
• ^[75] In Luke 9:23 (copied from FR) we find ἀράτω τὸν σταυρόν (“lift the cross”), whereas the Anth. version of this saying (Luke 14:27) has βαστάζει τὸν σταυρόν (“carry the cross”). See the diagram in Demands of Discipleship, under the subheading “Conjectured Stages of Transmission.” ↩
• ^[76] Neither אַיִן (’ayin) nor אֶפֶס (’efes) occur in MH in the sense of "nothing." The BH מְאוּמָה (m^e’ūmāh, “anything”) and the MH כְּלוּם (k^elūm, “something,” “anything”) are positive terms that mean the opposite of "nothing." ↩
• ^[77] Delitzsch’s translation of Luke 9:3 is אַל תִּקְחוּ מְאוּמָה לַדָּרֶךְ. Since we prefer to reconstruct direct speech in MH style we have opted for כְּלוּם (k^elūm, “something,” “anything”), which replaced מְאוּמָה (m^e’ūmāh, “anything”) in MH. See Jastrow, 640; Segal, 210 §437. In the Mishnah מְאוּמָה only occurs in biblical quotations. Jastrow did not include an entry for מְאוּמָה in his dictionary. ↩
• ^[78] Double negatives are perfectly acceptable in Greek grammar. Unlike English, double negatives in Greek do not amount to a positive. ↩
• ^[79] Further examples of μηδείς + imperative in Greek authors include: μηδὲν ὀφείλετε (“Owe nothing”; Rom. 13:8); μηδὲν μεριμνᾶτε (“Be anxious for nothing”; Phil. 4:6); μηδὲν καταγινώσκετε (“Condemn nothing”; Jos., Ant. 5:113); μηδὲν πίστευε (“Believe nothing”; Herm. Mand. 11:17). ↩
• ^[80] Examples of the negative imperative אַל תִּשָּׂא occur in Isa. 2:9; Jer. 7:16; 11:14; 17:21; Prov. 19:18; Ezra 9:12. ↩
• ^[81] Of the 280 occurrences of the verb αἴρειν in LXX, more than half represent the underlying Hebrew verb נָשָׂא. There is a limited amount of data to analyze concerning the use of βαστάζειν in LXX, since the verb appears only a handful of times in LXX. In Ruth 2:16 βαστάζειν occurs twice, in both cases translating the Hebrew verb שָׁלַל (shālal, “draw out”). In 4 Kgdms. 18:14 βαστάζειν occurs once, translating נָשָׂא. An ancient Hebrew MS (2Q18) containing Sir. 6:25 also uses βαστάζειν to translate נָשָׂא. Note our comments concerning Job 21:3 in this paragraph. ↩
• ^[82] Lindsey, HTGM, 107. ↩
• ^[83] The verb נָטַל replaced לָקַח in MH, but there is evidence that לָקַח was still current in spoken Hebrew prior to the destruction of the Temple in 70 C.E. See Moshe Bar-Asher, “Mishnaic Hebrew: An Introductory Survey,” in The Literature of the Sages (ed. Shmuel Safrai, Zeev Safrai, Joshua Schwartz, and Peter J. Tomson; CRINT II.3b; Minneapolis: Fortress, 2006), 567-595, esp. 580. ↩
• ^[84] See Bovon, 2:27 n. 36. ↩
• ^[85] According to Black (159) the permission granted in Mark to take a staff was a reworking in Greek of an earlier version that forbade a staff. See Marshall, 352; Davies-Allison, 171; Flusser, JOC, 165 n. 40; Catchpole, “The Mission Charge in Q,” 148, 168; Bovon, 1:345. According to Beare, “it would appear to be necessary to postulate that Matthew and Luke have used in common a second source which forbade staff and sandals.” See Beare, “The Mission of the Disciples and the Mission Charge,” 10. ↩
• ^[86] The possibility that Mark edited his source in order to allude to the departure from Egypt is discussed in Davies-Allison, 2:172 n. 23; cf. Marcus, 383, 385. ↩
• ^[87] Σανδάλιον is a diminutive of σάνδαλον. On the use of diminutive forms as characteristic of Mark’s redactional activity, see David N. Bivin and Joshua N. Tilton, “LOY Excursus: Mark’s Editorial Style,” under the subheading “Mark’s Freedom and Creativity.” ↩
• ^[88] See Robert L. Lindsey, “Paraphrastic Gospels.” ↩
• ^[89] See Marcus, 389. ↩
• ^[90] According to Theissen, “To renounce the staff meant renouncing the most modest means of self-defense.... Anyone who wandered through the country in this way had no choice other than to abide by Jesus’ saying, ‘if anyone strikes you on the right cheek, turn to him the other also...and if anyone forces you to go one mile, go with him two miles’ (Matt. 5:39-41).” See Gerd Theissen, “The Wandering Radicals: Light Shed by the Sociology of Literature on the Early Transmission of Jesus Sayings” (Theissen, Social, 33-59, esp. 47 n. 36). ↩
• ^[91] On the Hasidim and their distinctive halachah, see Shmuel Safrai, “Teaching of Pietists in Mishnaic Literature,” Journal of Jewish Studies 16 (1965): 15-33. ↩
• ^[92] For an analysis of the various traditions about Hanina ben Dosa and the poisonous reptile, see Baruch M. Bokser, “Ḥanina ben Dosa and the Lizard: The Treatment of Charismatic Figures in Rabbinic Literature,” Proceedings of the Eighth World Congress of Jewish Studies: Division D (1982): 1-6. ↩
• ^[93] On the many commonalities shared by Jesus and the first-century Jewish pietists, see Shmuel Safrai, “Jesus and the Hasidim.” ↩
• ^[94] See David Flusser, “‘It Is Not a Serpent That Kills,’” (Flusser, JOC, 534-551, esp. 543 n. 2). ↩
• ^[95] See Shmuel Safrai, “Jesus and the Hasidim,” under the subheading “Poverty and Wealth.” ↩
• ^[96] See Beare, Earliest, 82 §58; Hagner, 1:269. ↩
• ^[97] LSJ, “ῥάβδος,” 1562. ↩
• ^[98] In LXX ῥάβδος is the translation of מַטֶּה ‎52xx: Gen. 38:18, 25; Exod. 4:2, 4, 17, 20; 7:9, 10, 12 (3xx), 15, 17, 19, 20; 8:1, 12, 13; 10:13; 14:16; 17:5, 9; Num. 17:17 (4xx), 18 (2xx), 20, 21 (5xx), 22, 23, 24 (2xx), 25; 20:8, 9, 11; 3 Kgdms. 8:1 (Alexandrinus); Ps. 109[110]:2; Isa. 9:3; 10:15; 28:27; Ezek. 7:10; 19:11, 12, 14 (2xx). ↩
• ^[99] In LXX ῥάβδος is the translation of שֵׁבֶט‎ 26xx: Exod. 21:20; Lev. 27:32; Judg. 5:14 (Alexandrinus); 2 Kgdms. 7:14; 23:21; 1 Chr. 11:23; Ps. 2:9; 22[23]:4; 44[45]:7 (2xx); 73[74]:2; 88[89]:33; 124[125]:3; Prov. 10:13; 22:15; 23:13, 14; 26:3; Job 9:34; Mic. 4:14; 7:14; Isa. 9:3; 10:5, 24; Lam. 3:1; Ezek. 20:37. ↩
• ^[100] In LXX ῥάβδος is the translation of מִשְׁעֶנֶת‎ 6xx: Exod. 21:19; Judg. 6:21; 4 Kgdms. 18:21; Zech. 8:4; Isa. 36:6; Ezek. 29:6. ↩
• ^[101] In LXX ῥάβδος is the translation of מַקֵּל‎ 15xx: Gen. 30:37 (2xx), 38, 39, 41 (2xx); 32:11; Num. 22:27; 1 Kgdms. 17:43; Hos. 4:12; Zech. 11:7, 10, 14; Jer. 31[48]:17; Ezek. 39:9. ↩
• ^[102] In the Mishnah מַטֶּה is found only once with the meaning “staff” (m. Avot 5:6), and there it refers to Moses' staff (cf. Exod. 4:17, 20); שֵׁבֶט appears 4xx in the Mishnah with the meaning “staff” (m. Naz. 5:3 [2xx]; m. Bech. 9:7 [2xx]), but much more frequently with the meaning “tribe”; מִשְׁעֶנֶת is found only 2xx (m. Zav. 4:7), but there the meaning is not “staff.” Jastrow (857) defines מִשְׁעֶנֶת as “crutch.” By contrast, מַקֵּל occurs 24xx in the Mishnah and has the meaning “walking stick,” “staff” or “pole.” Cf. Jastrow, 831; Bendavid, 352. ↩
• ^[103] Variant versions of the halachah reported in m. Ber. 9:5 appear in the Tosefta and in the Babylonian Talmud:

  לא יכנס אדם להר הבית במעות צרורין לו בסדינו ובאבק שעל רגליו ובאפנדתו חגורה עליו מבחוץ

  A person may not enter the Temple Mount with his money tied up in a cloth, or with dust on his feet, or with his purse girded on him on the outside [of his clothing—DNB and JNT]. (t. Ber. 7:19; Vienna MS)

  תניא לא יכנס אדם להר הבית לא במקלו שבידו ולא במנעלו שברגלו ולא במעות הצרורים לו בסדינו ובפונדתו מופשלת לאחוריו

  It was taught [in a baraita]: A person may not enter the Temple Mount with his staff in his hand, or with his shoes on his feet, or with his money tied up in a cloth, or with his purse hung over his shoulder (b. Ber. 26b)

  Some scholars, pointing to m. Ber. 9:5, have suggested that the items Jesus prohibited the apostles to take on their journey were intended to demonstrate that the apostles were on a holy mission comparable to making pilgrimage to the Temple. See Alfred Edersheim, The Life and Times of Jesus the Messiah (2 vols.; London: Longmans, Green and Co., 1883; repr. Peabody, Mass.: Hendrickson, 1993), 1:643; Manson, Sayings, 181; See Robert E. Morosco, “Matthew’s Formation of a Commissioning Type-Scene out of the Story of Jesus’ Commissioning of the Twelve,” Journal of Biblical Literature 103.4 (1984): 539-556, esp. 555 n. 26.
  The restrictions in m. Ber. 9:5 were imposed in order that no one should use the Temple courts as a shortcut to bypass parts of the city. The only legitimate reason for visiting the Temple Mount was for worship. The prohibition against carrying travel gear on the Temple Mount was a means of ensuring the sanctity of that holy space. While the items enumerated in m. Ber. 9:5 provide useful information about normal equipment carried by travelers, it is a stretch to say on the basis of m. Ber. 9:5 that the apostles were to behave as though they were on a cultic mission. See Marshall, 352; Nolland, Luke, 1:427; France, Mark, 249 n. 19; Gundry, Matt., 187. ↩

• ^[104] Gill may have been the first scholar to suggest that תַּרְמִיל is the equivalent of πήρα. See Gill, 7:104. ↩
• ^[105] See Davies-Allison, 2:172. ↩
• ^[106] We find πήρα in Jdt. 10:5; 13:10, 15. ↩
• ^[107] In other words, Shammai admitted that Yehonatan ben Uziel had prevailed. ↩
• ^[108] Catchpole drew attention to Gen. Rab. 60:11, which states: אם יוצא אדם לדרך ואין איסטרכיה עימו מסתגף (“If a man goes out on the road [i.e., begins a journey] and does not have with him the necessary provisions, he suffers privation”; ed. Theodor-Albeck, 2:652). See Catchpole, “The Mission Charge in Q,” 169. ↩
• ^[109] On the use of לֹא...וְלֹא in lists of alternatives, see Segal, 235 §502. ↩
• ^[110] See Davies-Allison, 2:172. ↩
• ^[111] See Hatch-Redpath, 1:161-162. ↩
• ^[112] Dos Santos, 99. ↩
• ^[113] Mark’s tendency to transpose Luke’s word order was already noted by Lockton. See William Lockton, “The Origin of the Gospels,” The Church Quarterly Review 94 (1922): 216-239, esp. 217. See also David N. Bivin and Joshua N. Tilton, “LOY Excursus: Mark’s Editorial Style,” under the subheading “Mark’s Freedom and Creativity.” ↩
• ^[114] See Robert L. Lindsey, “A New Approach to the Synoptic Gospels,” under the subheading “Mark Secondary to Luke.” ↩
• ^[115] For a similar example of Matthew’s weaving of sources, see Rich Man Declines the Kingdom of Heaven, Comment to L78. ↩
• ^[116] See Gundry, Matt., 186. ↩
• ^[117] As noted above, the forbidden items in Matthew’s list were not to be acquired as gifts during the apostles’ journeys to various communities (see Comment to L63). Matthew’s context, therefore, differs slightly from the context of Mark and Luke, who mention prohibited items that were not to be taken or carried by the apostles on their journeys, presumably because the apostles were to rely on God for their sustenance, which often would have come in the form of hospitality from those communities who received them. ↩
• ^[118] Cf. BDB, 494; Jastrow, 655. ↩
• ^[119] See Dos Santos, 94. ↩
• ^[120] See Hatch-Redpath, 153-155. ↩
• ^[121] The Mission of the Twelve in Matt. 10, Mark 6 and Luke 9 is considered Triple Tradition. The Mission of the Seventy-two in Luke 10 is unique to Luke, and is therefore not considered Triple Tradition. ↩
• ^[122] See Robert L. Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “Sources of the Markan Pick-ups”; Joshua N. Tilton and David N. Bivin, “LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups.” ↩
• ^[123] Cf., e.g., Abbott, Corrections, 113 n. 7. ↩
• ^[124] Scholars have noted that Luke told the story of Peter’s escape in such a way as to evoke the Exodus story. Not only does the story of Peter's escape take place at Passover (Acts 12:3), Luke attributed the same motive to Herod (Agrippa)—wishing to do evil (κακοῦν, kakoun; Acts 12:1)—that LXX attributed to the Egyptians (Num. 20:15; Deut. 26:6). Also, Peter’s declaration νῦν οἶδα (“Now I know...”; Acts 12:11) is strikingly similar to Jethro’s response when he heard Moses tell of the Exodus: νῦν ἔγνων (“Now I know...”; Exod. 18:11). Luke also used vocabulary in the story of Peter's escape from prison that recalls the description of how the Hebrew slaves were to eat the Passover lamb. For instance, τῇ νυκτὶ ἐκείνῃ (“that very night”; Acts 12:6) is similar to τῇ νυκτὶ ταύτῃ ("this night"; Exod. 12:8, 12); ἐν τάχει ("in quickness"; Acts 12:7) is reminiscent of μετὰ σπουδῆς ("with haste"; Exod. 12:11); and ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου (“gird yourself and strap on your sandals”; Acts 12:8) recalls αἱ ὀσφύες ὑμῶν περιεζωσμέναι, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶν ὑμῶν ("your waists belted, and your shoes on your feet"; Exod. 12:11). See Daniel R. Schwartz, Agrippa I: Last King of Judea (Tübingen: Mohr [Siebeck], 1990), 120 n. 51, n. 53. ↩
• ^[125] In LXX the noun ὑπόδημα occurs 26xx (24xx in books also included in MT); ὑπόδημα is the translation of נַעַל‎ 21xx: Gen. 14:23; Exod. 3:5; 12:11; Deut. 25:9, 10; 29:4; Josh. 5:15; 9:5, 13; Ruth 4:7, 8; 3 Kgdms. 2:5; Ps. 59[60]:10; 107[108]:10; Song 7:2; Amos 2:6; 8:6; Isa. 5:27; 11:15; Ezek. 24:17, 23. ↩
• ^[126] The noun מִנְעָל occurs 11xx in the Mishnah: m. Ber. 9:5; m. Shab. 15:2; m. Shek. 3:2; m. Betz. 1:10 (2xx); m. Yev. 12:1; 16:7; m. Ket. 5:8; m. Kel. 26:4 (2xx); m. Neg. 11:11. ↩
• ^[127] The noun סַנְדָּל occurs 37xx in the Mishnah: m. Shab. 6:2, 5; 10:3; 15:2; m. Yom. 8:1 (2xx); m. Shek. 3:2; m. Betz. 1:10; m. Taan. 1:4, 5, 6; m. Meg. 4:8; m. Yev. 12:1, 2 (2xx); m. Edu. 2:8; m. Bech. 8:1; m. Arach. 6:3, 5; m. Ker. 1:3; m. Kel. 14:5; 24:12; 26:1 (2xx), 4, 9; m. Ohol. 12:4; m. Neg. 11:11; 12:4; 13:9 (2xx); m. Par. 2:3; 8:2 (2xx); m. Mik. 10:3, 4; m. Nid. 3:4. ↩
• ^[128] The Tosefta, for instance, differentiates between a סנדל שנפחת ומקבל את רוב הרגל (“sandal that was damaged but still receives the majority of the foot”) and a מנעל שנפרם וחופה את רוב הרגל (“shoe that was torn but still covers the majority of the foot”; t. Yev. 12:8[10]). See Jastrow, 802, 1004; Zlotnick, 121 n. 12; Dafna Shlezinger-Katzman, “Clothing,” (OHJDL, 362-381, esp. 375). ↩
• ^[129] Perhaps this is because a shoe is sturdier than a sandal and therefore more suitable for travelers. ↩
• ^[130] Translation errors in LXX caused by familiarity with post-biblical Hebrew are not uncommon. See Emmanuel Tov, “The Septuagint,” in Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity (ed. Martin Jan Mulder; CRINT II.1; Minneapolis: Fortress, 1990), 161-188, esp. 170; Jan Joosten, “The Knowledge and Use of Hebrew in the Hellenistic Period, Qumran and the Septuagint,” in Diggers at the Well: Proceedings of a Third International Symposium on the Hebrew of the Dead Sea Scrolls and Ben Sira (ed. T. Muraoka and J. F. Elwolde; Leiden: Brill, 2000), 115-130, esp. 124-125. ↩
• ^[131] See Jastrow, 802. The plural of מִנְעָל occurs, for example, in the following statement:

  אין מגרדין לא מנעלים ישנים ולא סנדלים ישנים אבל סכין ומקנחין אותן

  They do not scrape either old shoes or old sandals [on the Sabbath] but they do rub them [with oil] and wipe them clean. (t. Shab. 3:15; Vienna MS)

  Zuckermandel's edition reads לא מנעלים חדשים ולא מנעלים ישנים ("neither new shoes nor old shoes"). Cf. t. Shab. 4:11. ↩

• ^[132] Josephus mentions a slave who wore two tunics (Ant. 17:136); see Marshall, 353. The wearing of two or more tunics is also mentioned in t. Kil. 5:4[6], 10[15]; t. Nid. 3:2[5]; 7:2. ↩
• ^[133] In LXX χιτών is the translation of כְּתֹנֶת/כֻּתֹּנֶת‎ 25xx: Gen. 3:21; 37:3, 23, 31 (2xx), 32 (2xx), 33; Exod. 28:4, 39, 40; 29:5, 8; 36[39]:34[27]; 40:14; Lev. 8:7, 13; 10:5; 16:4; 2 Kgdms. 13:18, 19; 15:32; 2 Esd. 2:69 (Alexandrinus); Song 5:3; Job 30:18. ↩
• ^[134] See Jastrow, 680. ↩
• ^[135] See Jastrow, 465 (חָלוּק), ‎537‎ (טַלִּית); Shmuel Safrai, “Religion in Everyday Life” (Safrai-Stern, 2:793-833, esp. 797-798); David N. Bivin, “Jesus and the Oral Torah: The Hem of His Garment,” under the subheading “Two Garments”; Shlezinger-Katzman, “Clothing,” 367. ↩
• ^[136] Text and translation according to Geza Vermes and Martin D. Goodman, The Essenes According to the Classical Sources (Sheffield: JSOT Press, 1989), 64-65. ↩
• ^[137] See Vermes and Goodman, The Essenes, 63. ↩
• ^[138] The phrase “royal poverty” is borrowed from Dietrich Bonhoeffer. Commenting on Matt. 10:9-10, Bonhoeffer wrote: “...nothing should be seen on Jesus’ messengers which would make their royal mission unclear or incredible. In royal poverty the messengers are to witness to the riches of their Lord.” See Dietrich Bonhoeffer, Discipleship (ed. Geffrey B. Kelley and John D. Godsey; trans. Barbara Green and Reinhard Krauss; Dietrich Bonhoeffer Works 4; Minneapolis: Fortress, 2003), 189. ↩
• ^[139] See Nolland, Matt., 413. ↩
• ^[140] Translation according to Hope W. Hogg in The Ante-Nicene Fathers (10 vols.; ed. Alexander Roberts, James Donaldson, and Allan Menzies; repr. Grand Rapids: Eerdmans, 1980-1986), 10:63. On ancient and more recent attempts at harmonization, see Barnabas Ahern, “Staff Or No Staff?” Catholic Biblical Quarterly 5 (1943): 332-337. ↩
• ^[141] Cf. Marshall, 418; Catchpole, “The Mission Charge in Q,” 168. Theissen (Gospels, 53) suggested that the author of Matthew may have omitted the prohibition against greeting because it seemed to clash with Matt. 5:47, according to which Jesus stated that even Gentiles greet their relatives. ↩
• ^[142] See Taylor, 302; Mann, 292. ↩
• ^[143] See Vermes, Authentic, 276. ↩
• ^[144] Further examples are found in 1 Sam. 21:3 (= 1 Kgdms. 21:3); Hos. 4:4. ↩
• ^[145] Cf. Nolland, Matt., 418. ↩
• ^[146]

  Sending the Twelve: Conduct on the Road
  Luke’s Anth. Version		Anthology’s Wording (Reconstructed)
  μὴ βαστάζετε βαλλάντιον μὴ πήραν μὴ ὑποδήματα καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε		εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλμὴ βαστάζετε μηδὲν εἰς τὴν ὁδόν μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον μήτε ὑποδήματα μήτε δύο χιτῶναςκαὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε
  Total Words:	13	Total Words:	46
  Total Words Identical to Anth.:	10	Total Words Taken Over in Luke:	10
  Percentage Identical to Anth.:	76.92%	Percentage of Anth. Represented in Luke:	21.74%

  Sending the Twelve: Conduct on the Road
  Luke’s FR Version		Anthology’s Wording (Reconstructed)
  καὶ εἶπεν πρὸς αὐτούς μηδὲν αἴρετε εἰς τὴν ὁδόν μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον μήτε δύο χιτῶνας ἔχειν		εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλμὴ βαστάζετε μηδὲν εἰς τὴν ὁδόν μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον μήτε ὑποδήματα μήτε δύο χιτῶναςκαὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε
  Total Words:	21	Total Words:	46
  Total Words Identical to Anth.:	14	Total Words Taken Over in Luke:	14
  Percentage Identical to Anth.:	66.67%	Percentage of Anth. Represented in Luke:	30.43%

  ↩

• ^[147]

  Sending the Twelve: Conduct on the Road
  Mark’s Version		Anthology’s Wording (Reconstructed)
  καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον μὴ ἄρτον μὴ πήραν μὴ εἰς τὴν ζώνην χαλκόν ἀλλὰ ὑποδεδεμένους σανδάλια καὶ μὴ ἐνδύσασθε δύο χιτῶνας		εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλμὴ βαστάζετε μηδὲν εἰς τὴν ὁδόν μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον μήτε ὑποδήματα μήτε δύο χιτῶναςκαὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε
  Total Words:	29	Total Words:	46
  Total Words Identical to Anth.:	7	Total Words Taken Over in Mark:	7
  Percentage Identical to Anth.:	24.14%	Percentage of Anth. Represented in Mark:	15.22%

  ↩

• ^[148]

  Sending the Twelve: Conduct on the Road
  Matthew’s Version		Anthology’s Wording (Reconstructed)
  παραγγείλας αὐτοῖς λέγων εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε πορεύεσθαι δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλπορευόμενοι δὲ κηρύσσετε λέγοντες ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν ἀσθενοῦντας θεραπεύετε νεκροὺς ἐγείρετε λεπροὺς καθαρίζετε δαιμόνια ἐκβάλλετεδωρεὰν ἐλάβετε δωρεὰν δότε μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδονἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ		εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλμὴ βαστάζετε μηδὲν εἰς τὴν ὁδόν μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον μήτε ὑποδήματα μήτε δύο χιτῶναςκαὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε
  Total Words:	74	Total Words:	46
  Total Words Identical to Anth.:	30	Total Words Taken Over in Matt:	30
  Percentage Identical to Anth.:	40.54%	Percentage of Anth. Represented in Matt.:	65.22%

  ↩

• ^[149] On barefootedness as a sign of poverty, cf. the story of Rabbi Yehoshua ben Karha in b. Shab. 152a. ↩
• ^[150] See Not Everyone Can Be Yeshua’s Disciple, Comment to L14; Rich Man Declines the Kingdom of Heaven, Comments to L45-47, L97; Demands of Discipleship, Comment to L17. ↩
• ^[151] See David Flusser, “Jesus’ Opinion About the Essenes” (Flusser, JOC, 164-167); idem, “Jesus and the Essenes,” under the subheading “Broader Approach.” ↩
• ^[152] On the apostles as fully-trained disciples, see Choosing the Twelve, under the subheading “Results of This Research.” ↩
• ^[153] Catchpole (“The Mission Charge in Q,” 168-169) noted a striking correspondence between the Beatitudes (Matt. 5:3-12; Luke 6:20-23) and the specific items the apostles were forbidden to carry. ↩
• ^[154] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
• ^[155] This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source. ↩